Black Gold. Antony Wild
face of it, taverns and coffee houses were both potentially places where political dissent could arise, being meeting places where open debate between strangers was inevitable. However, it is in the nature of coffee to clarify and order thought, and in the nature of alcohol to blur and confuse it. A tavern might generate heated discussions, but it is likely that the content of that debate would have been forgotten by the following day. The violence and disorderliness that frequently accompanies communal alcohol consumption is of an anti-social, rather than an anti-establishment, nature and represents no real threat to the status quo. Coffee house discussions could, and frequently did, lead to tangible results, whether commercial, intellectual, or political. Kuprili was the first to identify the revolutionary threat posed by the very nature of the substance imbibed combined with the location where it was consumed.
Under Suleiman – who, later in life, decided to throw himself into the soft bosom of the seraglio instead of the viper’s nest of statecraft – the Grand Vizier became the foremost officer of the Ottoman Empire, with the absolute authority of the Sultan. However, the harem, full of machinating wives and jealous princelings, became the power behind the throne, and the result was the onset of the lengthy decline of the Ottoman Empire, a process only completed after the First World War. Under Murad IV, who ruled from 1623 until 1640, power was returned to the Sultan’s hands. He achieved this through a ruthless force of personality, and amongst the many who attracted his ire were coffee drinkers and tobacco smokers. The old leather-sack-into-the-Bosporus routine for recidivists was reinstated and, if he found any of his soldiers smoking or drinking coffee on the eve of battle, he would execute them or have their limbs crushed.
Considering the widespread use of coffee throughout the Ottoman empire from the sixteenth century onwards, it is surprising how slowly the habit caught on in Europe. Even in Venice, a city that had every reason to be familiar with the customs of the Levant, coffee was initially sold in small quantities for medicinal purposes, and the first coffee house opened as late as 1683. It has been suggested that the city’s aquacedratajo or lemonade-sellers traditionally included coffee in their portfolio of refreshing drinks, but there is no concrete evidence that this was the case. The more or less continuous enmity between Christian and Muslim could explain the slow transfer of new habits between the near East and Europe, but the dilatoriness of the Venetians is less comprehensible, as the city, even when at war with the Turks, was the vital commercial link between East and West. That the first coffee house in Venice opened some thirty years after the first one opened in England is an unexplained historical anomaly.
Coffee was introduced into Europe by the Ottomans during the seventeenth century via two channels: diplomacy and war. In the former case, it was the Turkish ambassador who brought coffee to the attention of the French, and in a manner befitting a meeting of the most powerful empires of East and West. In 1669, the Court of the Sun King, Louis XIV, at Versailles was nearing its magnificent zenith when news arrived that Sultan Muhammed IV had sent Soliman Aga to Paris for an audience with the young King. Whilst the prospect of an alliance between the Christian monarch and the Muslim Sultan seemed remote, both were concerned that the ambitions of the Habsburgs be kept in check. Statecraft aside, the chance to impress the ambassador from the orient was not one that Louis could easily ignore, and so he commissioned a new suit of clothes specifically for the audience, encrusted with diamonds and precious stones and costing 14 million livres. It was topped by a feather head-dress of surpassing beauty. The other noblemen of the Court were fitted out to complement Louis’s suit.
Evidently the costumes took some time to make, for although Soliman Aga came to Paris in July, he was not received by the King at Versailles until December. Leaving his attendants behind, he presented himself in the audience hall dressed in a plain woollen robe – itself an interesting echo of the origins of Sufism – and seemed not the slightest dazzled by the magnificence that surrounded him, which was not unduly surprising considering the style that the Sultans themselves maintained. He further put the King’s nose out of joint by failing to prostrate himself in a suitably abject manner before the throne, contenting himself with a slight bow and handing Louis a letter from the Sultan. It was then the turn of Soliman Aga to be mortified when the King glanced at the letter and suggested that, as it was rather long, he would look at it later. Soliman protested when Louis did not rise to his feet when he saw the Sultan’s name at the foot of the letter. Louis replied that His Majesty would do as He chose. Impasse. The ambassador was dismissed, both parties seething with indignation. When his interpreter finally got around to reading the letter, Louis discovered that Soliman was not given the title ‘ambassador’ by the Sultan, and thus felt further insulted that he had gone to all this trouble for a man of doubtful status. To turn the tables, he ordered the Court composer, Lully, to write ‘un ballet Turc ridicule’, with a scenario by Molière. The ‘Cérémonie des Turcs’ received its première in front of the King at Chambord the following October. Evidently the humiliation still rankled, for the King did not congratulate Molère after the performance, and the courtiers were universal in their condemnation – which swiftly turned to praise when Louis saw it again a few days later and told Molière that he had been seduced into silence on the previous occasion.
While these elaborate insults were being devised, Soliman Aga himself was not idle. If plain wool had been his style for his first encounter with the King, his diplomatic offensive continued in an altogether more voluptuous vein. He had rented one of Paris’s finest palaces and proceeded to remodel it à la Turque. Fountains trilled in courtyards, recesses were filled with emerald and turquoise Iznik tiles, and domes were softly illumined by stained glass. Divans, carpets, and cushions were spread sumptuously about. Soliman Aga did not need to go again to Court, for the Court, intrigued, came to him – particularly the women, countless countesses and duchesses, who lolled in oriental luxury and were served unfamiliar coffee by Nubian slave girls. The coffee was bitter to their taste, and Soliman Aga quickly realized that the addition of sugar made the new beverage more palatable to his visitors – a simple addition to the recipe that has proved remarkably enduring. While he regaled them with innocuous stories concerning the origins of the drink, the coffee unlocked their tongues, and soon Soliman knew what he needed to know: that the King was really concerned only that his border with the Habsburg Empire remained intact, and what happened to the east was of no concern to him.
In the meantime, Paris society became besotted with the Ottoman style, and coffee was the fashionable beverage that accompanied it. One of Soliman Aga’s retinue, Pascal, remained in Paris after his master had left and opened a stall selling coffee at the market of Saint-Germain. The bourgeoisie, drawn by the aroma wafting through the air, flocked to try what the aristocracy had endorsed, and thus coffee slowly became established in France. When the market closed, Pascal opened the first coffee house decorated in an oriental manner on the Quai de l’École near the Pont Neuf, and other immigrants from Crete, Armenia, and the Levant followed his lead. However, the vogue for all things Ottoman was short lived, and it was not until the establishment of the Café de Procope in 1689 that coffee found a truly Parisian expression.
While, on the face of it, Soliman Aga’s diplomatic mission may have been a failure, the intelligence that he had gleaned concerning French attitudes to their eastern frontier certainly influenced subsequent Ottoman policy. Evidently feeling the need to counterbalance their indulgence in the coffee houses of Istanbul with expansionist militarism, the Ottomans decided to conquer Europe. Sultan Muhammed IV put his Grand Vizier, Kara Mustapha, in charge of an army of 300,000 men with strict instructions not to return until the infidel had been utterly annihilated; he further suggested that Vienna would make a suitable starting point, since that was where his illustrious forbear, Suleiman the Magnificent, had been halted in 1529. The resultant Siege of Vienna in 1683 is regarded as a critical event in the history of Europe – for most people because it was the high-water mark of Islamic expansion, but for coffee historians because the dark stain left by its retreat was that of coffee. In common with much of coffee’s history, a hero had to be found in whom these momentous events could be personified; and so it is that one Franz Georg Kolschitsky is the acknowledged man of the hour, saviour of the city, honoured with statutes and credited with being the first man to open a coffee house in Vienna. That the man who saved Vienna from the Muslim hordes also made coffee the favourite beverage of the city makes a romantic tale, and one that is exploited to the full by Vienna’s Guild of Coffee Makers. It has in turn been further embroidered by Ukrainian